Passages similar to: Yasna (Gathas) — Yasna 53 — Vahishtoishti Gatha
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Yasna (Gathas)
Yasna 53 — Vahishtoishti Gatha (9)
Through false believers the tormentor makes Thy helpers refusers ; (those who once helped our heroes shall no longer give succour). The estranged thus desires, and the reprobate wills it, with the will that he harbours to conquer our honour . Where is then the Lord righteous who will smite them from life , and (beguile) them of license? Mazda! Thine is that power, (which will banish and conquer). And Thine is the Kingdom ; and by it Thou bestowest the highest (of blessings) on the right-living poor ! 190:1 Some lay stress upon the literal form 'was heard,' and regard the expression as indicating the fact that Zarathustra was no longer living (see the remarks in the summary). 190:2 Free. 190:3 I follow the Pahlavi with all; it has hû-âhûînâd. 190:4 I follow the frîftâr of the Pahlavi, as the conversion of those formerly hostile is suggested by vaurayâ and Fryâna, not to speak of the primary rendering of duserethrîs kikhshnushâ. The Pahlavi also has, 'even he who is the deceiver is to be instructed in the word and deed of the good religion.' The MSS. should not hastily be abandoned. 190:5 That more than a ritualistic sanctity is meant is certain (see Y. XXX, 3); but that no sanctity could be recognised apart from worship is equally undeniable. 190:6 Who was the Zarathustrian Spitâma? Some change the text after the Pahlavi translator, reading Zarathustra Spitâma; but I would not follow this evil example in a first translation of a translatable text. Why should a Spitâma, who was not Zarathustra, be called Zarathustrian? Were some of the Spitâmas not in sympathy with their great kinsman, Spitâmas who were Mazdayasnians, but not 'of Zarathustra's order?' One would however suppose that some one of Zarathustra's family was meant who occupied the position of his especial representative and natural successor. 191:1 Free. 191:2 Recall the 'path made for the Kine,' and 'the way' which 'Thou declarest to be that of the Good Mind.' 191:3 That is, will permanently found, establish. 191:4 Verses have here fallen out, as some allusion must have been made to the bridegroom. 191:5 So more according to the hint of the Pahlavi and the statement of the Bundahis; West, XXXII, 5. So Geldner, K.Z. 28, 195. 191:6 Or, 'will he, the Saoshyant, the bride's father.' 191:7 A chieftain, a protecting head. 191:8 It is, perhaps, safer to refer this 'questioning' to the pair; but forms of ham with pares are also used of consultations with the Deity (see Y. XXXIII, 6). Y. XLIV, 13 nearly necessitates the wider and less concrete view here. 191:9 Varânî looks somewhat like a gloss, but the metre seems to demand it. 191:10 Her father's sanction was a reason for devotion to the man to whom he had given her. 192:1 The Pahlavi translator has sîrîh here. 192:2 Bet = bád lies certainly nearer than beet=bavat. 192:3 See the previous verse. 192:4 Or, 'being zealous.' 192:5 These words do not seem adapted to the bridesmaids. 192:6 Gaini is elsewhere used in an evil sense. 192:7 I can only render thus literally: From the Drûg as a generous guide (I) who (compare ye in Y. XXVIII) (for) mine, (mê) a watching guardian (I guide as a râthema; nom. sing. with verbal force) increasing prosperity, i.e. progress, of the Drûg I pray (forth*; I exorcise) of the bond (?) (of the Drûg) the malicious injuries* from the body or person. *yêsê-parâ. *to 3rd pî. 192:8 'If ye bear, or promote, the interests of Vayu.' 192:9 Or, 'evil food.' 192:10 Some line here is gloss; the first thought would be to eliminate p. 193 the difficult second line; but the third line might be an effort (by the poet himself, or an associate, see the metrical form) to explain, or relieve, the awkward second line. Reading yemâ and râthemâ, and taking genayô as in an evil sense, with spasuthâ as a second plural, we might render as a question: 'Do ye, O ye twain, ye helpers of the Drûg; do ye regard promotion (as thus to be gained)?' But in that case verses 6 and 7 should be regarded as separated by many lost verses from the fifth verse. But is not the first line the gloss? It is merely an address. 193:1 Free. 193:2 Lit. 'the greatness.' 193:3 The difficulty here lies in the first line which seems to declare a reward in a good sense. Mîzdem is hardly used of retribution. It must therefore be taken in a good sense. The following evil results must be supposed to have been avoided; and 'Vayu' to be uttered in triumph. Vayu is used in an evil sense in verse 6. If mîzdem could be supposed to express retribution, then evil men and women would be threatened, and Vayu would be a cry uttered in woe. As to Vayu with his two natures, see part ii as per index. 193:4 The foiling of the evil here recalls âdebaomâ. 193:5 The Pahlavi translator seems to me too free in rendering zahvyâkâ (zahyâkâ), zanisn-hômand. It also makes a curious imitation of letters in gêh va mar for genarãm. It is of course far from certain that he had our present text. 193:6 See verse 9; also Y. XLVI, 4. 193:7 Recall the delivering of the evil into the two hands of Asha (Y. XXX, 8, and Y. XLIV, 14). 193:8 Khrûnerãmkâ must be a gloss. 194:1 'Let him "rout" or "stir" them.' 194:2 Comp. mazista = the strongest in Y. XLIX, 1, 'the prevailer.' Lit. 'with the chaining of death the greatest.' 194:3 For narpîs I can only suggest the suspiciously simple nar = hero (comp. the frequent nâ) and pî = nourish, support. The Pahlavi translator seems likewise to have had some such rendering in mind, for he translates dastôbar. 194:4 As to rigîs, the Pahlavi translation, which is here more than usually difficult, hints in the direction above followed, by a word which I would restore as rêgînênd. 194:5 The Pahlavi translator erroneously sees 'bridge' in peshô, or is free with his tanâpûharkânŏ hômand. See Geldner, Stud. 3. 194:6 See Geldner, Stud. 54. 194:7 See Y. XLVI, 4. 194:8 Comp. the Ahuna-vairya which takes its last line from this place, and Y. XXXIV, 5. Vahyô is a variation for vangheus vahyô. 194:9 Here I have endeavoured to imitate the swing of the rhythm by breaking up the sentences, especially in the second line. Literally it would be, 'with the desire, with the virtue-conquering (desire) of the reprobate.' Such freedom as the above is often a critical necessity in the attempts to reproduce the warmth of the original. Next: Yasna I. The Sacrifice Commences Sacred Texts | Zoroastrianism « Previous: The Zend Avesta, Part III (SBE31): The Gâthas: Yasn... Index Next: The Zend Avesta, Part III (SBE31): The Yasna: Yasna I. Th... » Sacred Texts | Zoroastrianism
And first then, in order that we may now resume that which I have said a thousand times already, there is no contradiction in saying that Almighty God...
(6) But, since you once asked me by letter, what in the world I consider the self-existent Being, the self-existent Life, the self-existent Wisdom, and said that you debated with yourself how, at one time, I call Almighty God, self-existent Life, and at another, Mainstay of the self-existent Life, I thought it necessary, O holy man of God, to also free you from this difficulty, so far as lay in my power. And first then, in order that we may now resume that which I have said a thousand times already, there is no contradiction in saying that Almighty God is self-existent Power, or self-existent Life, and that He is Mainstay of the self-existent Life or Peace or Power. For the latter, He is named from things existing, and specially from the first existing, as Cause of all existing things; and the former, as being above all, even the first existing of beings, being above superessentially. But you say, what in the world do we call the self-existent Being, or the self-existent Life, or whatever we lay down to be absolutely and originally and to have stood forth primarily from God? And we reply, this is not crooked but straight, and has a simple explanation. For we do not say that the self-existent Being, as Cause of the being of all things, is a sort of Divine or angelic essence (for the Superessential alone is Source and Essence and Cause of the existence of all things, and of the self-existent Being), nor that another Deity, besides the Super-divine, produces Life for all that live, and is a Life Causative of the self-existent Life; nor to speak summarily, that essences and personalities originate and make existing things, so that superficial people have named them both gods, and creators of existing things,--whom, to speak truly and properly, neither they themselves knew (for they are non-existent), nor their fathers,--but we call self-existent Being, and self-existent Life, and self-existent Deity, as regards at least Source, and Deity, and Cause, the One Superior and Superessential Source and Cause; but as regards Impartation, the providential Powers, that issue forth from God the unparticipating, (these we call) the self-existent essentiation, self-existent living, self-existent deification, by participating in which according to their own capacity, things existing, both are, and are said to be, existing, and living, and full of God--and the rest in the same way. Wherefore also, He is called the good Mainstay of the first of these, then of the whole of them, then of the portions of them, then of those who participate in them entirely, then of those who participate in them in part. And why must we speak of these things, since some of our divine instructors in holy things, affirm that the Super-good and Super-divine self-existent Goodness and Deity, is Mainstay even of the self-existent Goodness and Deity; affirming that the good-making and deifying gift issued forth from God; and that the self-existent beautifying stream, is self-existent beauty, and whole beauty, and partial beauty, and things absolutely beautiful, and things partially beautiful, and whatever other things are said and shall be said after the same fashion, which declare that providences and goodnesses issuing forth from God the unparticipating, in an ungrudging stream, are participated by existing things, and bubble over in order that distinctly the Cause of all may be beyond all, and the Superessential and Supernatural may, in every respect, be above things of any sort of essence and nature whatever. Next: Caput XII. Sacred Texts | Christianity « Previous: The Works of Dionysius the Areopagite: On Divine Names: C... Index Next: The Works of Dionysius the Areopagite: On Divine Names: C... » Sacred Texts | Christianity
The Letters, Letter XI: Dionysius to Apollophanes, Philosopher (1)
At length I send a word to thee, O Love of my heart, and recall to thy memory the many anxieties and solicitudes, which I have formerly undergone on...
(1) At length I send a word to thee, O Love of my heart, and recall to thy memory the many anxieties and solicitudes, which I have formerly undergone on thy account." For thou rememberest with what a mild and benevolent disposition I have been accustomed to rebuke thy obstinacy in error, although with scant reason, in order that I might uproot those vain opinions with which thou wast deceived. But now, adoring the supreme toleration of the Divine long-suffering towards thee, I offer thee my congratulations, O part of my soul, now that you are turning your eyes to your soul's health. For, even the very things which formerly you delighted to spurn, you now delight to affirm; and the things that you used to reject with scorn, you now delight to enforce. For, often have I set before you, and that with great precision, what even Moses committed to writing, that man was first made by God, from mud, and the sins of the world were punished by the flood, and in process of time, that the same Moses, united in friendship with God, - performed many wonders, both in Egypt and the exodus from Egypt, by the power and action of the same God. Nor Moses only, but other divine prophets subsequently, published similar things, not infrequently, who long before foretold that God should take the nature of man from a Virgin. To which statement of mine, not once, but often, you replied, that you did not know whether these things were true, and that you were entirely ignorant, even who that Moses was, and whether he was white or black. Further, that you rejected with scorn the Gospel of Jesus Christ, Who is God of all Majesty--which you used to call mine. Further, that Paul, the globe trotter, and a scatterer of words, who was calling people from things terrestrial to things celestial, you were unwilling to receive. Lastly, you reproach me, as a turncoat, who had left the customs of my country's religion, and was leading people to iniquitous sacrilege, and urged me to unlearn the things in which I was placing my trust; or, at least, that I should put away other people's things, and deem it sufficient to keep what was my own, lest I should be found to detract from the honour due to divine deities, and the institutions of my fathers. But, after the supernal light of the paternal glory of His own will sent the rays of His own splendour upon the darkness of your mind, at once He put into my inmost heart, that I should recall to your mind the whole counsel of God. How, for instance, when we were staying in Heliopolis (I was then about twenty-five, and your age was nearly the same as mine), on a certain sixth day, and about the sixth hour, the sun, to our great surprise, became obscured, through the moon passing over it, not because it is a god, but because a creature of God, when its very true light was setting, could not bear to shine. Then I earnestly asked thee, what thou, O man most wise, thought of it. Thou, then, gave such an answer as remained fixed in my mind, and that no oblivion, not even that of the image of death, ever allowed to escape. For, when the whole orb had been throughout darkened, by a black mist of darkness, and the sun's disk had begun again to be purged and to shine anew, then taking the table of Philip Aridaeus, and contemplating the orbs of heaven, we learned, what was otherwise well known, that an eclipse of the sun could not, at that time, occur. Next, we observed that the moon approached the sun from the east, and intercepted its rays, until it covered the whole; whereas, at other times, it used to approach from the west. Further also, we noted that when it had reached the extreme edge of the sun, and had covered the whole orb, that it then went back towards the east, although that was a time which called neither for the presence of the moon, nor for the conjunction of the sun. I therefore, O treasury of manifold learning, since I was incapable of understanding so great a mystery, thus addressed thee--"What thinkest thou of this thing, O Apollophanes, mirror of learning?" "Of what mysteries do these unaccustomed portents appear to you to be indications?" Thou then, with inspired lips, rather than with speech of human voice, "These are, O excellent Dionysius," thou saidst, "changes of things divine." At last, when I had taken note of the day and year, and had perceived that, that time, by its testifying signs, agreed with that which Paul announced to me, once when I was hanging upon his lips, then I gave my hand to the truth, and extricated my feet from the meshes of error. Which truth, henceforth, I, with admiration, both preach and urge upon thee--which is life and way, and true light,--which lighteth every man coming into this world,--to which even thou at last, as truly wise, hast yielded. For thou yieldedst to life when thou renounced death. And surely thou hast, at length, acted in the best possible manner, if thou shalt adhere henceforth to the same truth, so as to associate with us more closely. For those lips will henceforth be on our side, by the splendour of whose words, as blunting the edge of my mind, thou hast been accustomed by pretexts brought from various quarters, and by a gorgeous glow of eloquence, to vex the innermost recesses of our breast;--yea, even sometimes to probe us sharply by occasional stings of malice. Wherefore as formerly, as thou thyself used to say, the knowledge of Christian doctrine, although savoury, was not savoury to thee, but when you had brought yourself to it, merely to taste, it shrank from your mental palate, and as it were, disdained to find a resting-place in your stomach; so now, after you have acquired a heart, intelligent and provident, elevate thyself to things supernal, and do not surrender, for things that are not, things which really are. Therefore in future, be so much more obstinate against those who have urged you to the false, as you showed yourself perverse towards us, when we invited you, with all our force, to the truth. For thus, I, in the Lord Jesus, Whose Presence is my being and my life, will henceforth die joyful, since thou also livest in Him. End of Dionysius the Areopagite. May his prayer be with us! Next: Preface Sacred Texts | Christianity « Previous: The Works of Dionysius the Areopagite: Letters: Letter X.... Index Next: The Works of Dionysius the Areopagite: Liturgy: Preface » Sacred Texts | Christianity
No doubt, as regards that message, which is said to pass through one angel to another, we may take it as a symbol of a perfecting completed from...
(2) No doubt, as regards that message, which is said to pass through one angel to another, we may take it as a symbol of a perfecting completed from afar, and obscured by reason of its passage to the second rank. For, as men skilled in our sacred initiations say, the fulness of Divine things manifested directly to ourselves is more perfecting than the Divine contemplations imparted through others. Thus, I think, the immediate participation of the Angelic ranks elevated in first degree to God, is more clear than those perfected through the instrumentality of others. Wherefore by our sacerdotal tradition, the first Minds are named perfecting, and illuminating, and purifying Powers of the subordinate, who are conducted, through them, to the superessential Origin of all things, and participate, as far as is permissible to them, in the consecrating purifications, and illuminations, and perfections. For, this is divinely fixed absolutely by the Divine source of order that, through the first, the second partake of the supremely Divine illuminations. This you will find declared by the theologians in many ways. For, when the Divine and Paternal Love towards man whilst chastening, in a startling manner, His people Israel, for their religious preservation, after delivering them to terrible and savage nations for correction, by various leadings of His guided people to better things, both liberated them from their misery, and mildly led them back, through His compassion, to their former state of comfort; one of the theologians, Zechariah, sees one of the first Angels, as I think, and near God, (for the Angelic appellation is common, as I said, to them all), learning from God Himself the comforting words, as they are called, concerning this matter; and another Angel, of inferior rank, advancing to meet the first, as for reception and participation of enlightenment: then, by him instructed in the Divine purpose as from a Hierarch, and charged to reveal to the theologian that Jerusalem should be abundantly occupied by a multitude of people. And another theologian, Ezekiel, says that this was righteously ordained by the glorious Deity Itself, seated above the Cherubim. For Paternal Love towards man, conducting Israel as we have said through chastisement to better things, by a righteousness worthy of God, deemed right to separate the guilty from the guiltless. This is first revealed to one after the Cherubim; him who was bound about the loins with a sapphire, and wore displayed the robe coming down to the feet, as a Hierarchical symbol. But the Divine Government enjoins the other Angels, who bore the battle-axes, to be instructed from the former, as to the Divine judgment in this matter. For, to one, He said that he should go through the midst of Jerusalem, and place the sign upon the forehead of the innocent men, but to the others; "Go into the city after him and strike, and draw not back your eyes, but to every one upon whom is the sign draw not near." What would any one say concerning the Angel, who said to Daniel, "The word has gone forth?" or concerning him the first, who took the fire from the midst of the Cherubim, or what is more remarkable than this for shewing the good order amongst the Angels, that the Cherubim casts the fire into the hands of him who wears the sacred vestment; or concerning Him Who called the most divine Gabriel, and said to him, "Make this man understand the vision," or whatever else is recorded by the holy theologians concerning the Godlike order of the Heavenly Hierarchies; by being assimilated to which, as far as possible, the discipline of our Hierarchy will have the Angelic comeliness, as it were, in reflection, moulded through it, and conducted to the superessential Source of order in every Hierarchy. Next: Caput IX. Sacred Texts | Christianity « Previous: The Works of Dionysius the Areopagite: On the Heavenly Hi... Index Next: The Works of Dionysius the Areopagite: On the Heavenly Hi... » Sacred Texts | Christianity
Afterwards, Aûharmazd recited the Ahunavar thus: Yathâ ahû vairyô ('as a heavenly lord is to be chosen'), &c. once, and uttered the twenty-one words;...
(21) Afterwards, Aûharmazd recited the Ahunavar thus: Yathâ ahû vairyô ('as a heavenly lord is to be chosen'), &c. once, and uttered the twenty-one words; He also exhibited to the evil spirit His own triumph in the end, and the impotence of the evil spirit, the annihilation of the demons, and the resurrection and undisturbed future existence of the creatures for ever and everlasting.
IN the Theological Outlines, then, we celebrated the principal affirmative expressions respecting God--how the Divine and good Nature is spoken of as...
(1) IN the Theological Outlines, then, we celebrated the principal affirmative expressions respecting God--how the Divine and good Nature is spoken of as One--how as Threefold--what is that within it which is spoken of as Paternity and Sonship--what the Divine name of "the Spirit "is meant to signify,--how from the immaterial and indivisible Good the Lights dwelling in the heart of Goodness sprang forth, and remained, in their branching forth, without departing from the coeternal abiding in Himself and in Themselves and in each other,--how the super-essential Jesus takes substance in veritable human nature--and whatever other things, made known by the Oracles, are celebrated throughout the Theological Outlines; and in the treatise concerning Divine Names, how He is named Good--how Being--how Life and Wisdom and Power--and whatever else belongs to the nomenclature of God. Further, in the Symbolical Theology, what are the Names transferred from objects of sense to things Divine?--what are the Divine forms?--what the Divine appearances, and parts and organs?--what the Divine places and ornaments?--what the angers?--what the griefs?--and the Divine wrath?--what the carousals, and the ensuing sicknesses?--what the oaths,--and what the curses?--what the sleepings, and what the awakings?--and all the other Divinely formed representations, which belong to the description of God, through symbols. And I imagine that you have comprehended, how the lowest are expressed in somewhat more words than the first. For, it was necessary that the Theological Outlines, and the unfolding of the Divine Names should be expressed in fewer words than the Symbolic Theology; since, in proportion as we ascend to the higher, in such a degree the expressions are circumscribed by the contemplations of the things intelligible. As even now, when entering into the gloom which is above mind, we shall find, not a little speaking, but a complete absence of speech, and absence of conception. In the other case, the discourse, in descending from the above to the lowest, is widened according to the descent, to a proportionate extent; but now, in ascending from below to that which is above, in proportion to the ascent, it is contracted, and after a complete ascent, it will become wholly voiceless, and will be wholly united to the unutterable. But, for what reason in short, you say, having attributed the Divine attributes from the foremost, do we begin the Divine abstraction from things lowest? Because it is necessary that they who place attributes on that which is above every attribute, should place the attributive affirmation from that which is more cognate to it; but that they who abstract, with regard to that which is above every abstraction, should make the abstraction from things which are further removed from it. Are not life and goodness more (cognate) than air and stone? and He is not given to debauch and to wrath, more (removed) than He is not expressed nor conceived. Next: Caput IV. Sacred Texts | Christianity « Previous: The Works of Dionysius the Areopagite: Mystic Theology: C... Index Next: The Works of Dionysius the Areopagite: Mystic Theology: C... » Sacred Texts | Christianity
Jesus continued again and said unto his disciples: "Yet further, O my disciples and companions and brethren, let every one be sober in the spirit...
(1) Jesus continued again and said unto his disciples: "Yet further, O my disciples and companions and brethren, let every one be sober in the spirit which is in him, let him understand and comprehend all the words which I shall say unto you; for from now on will I begin to discourse with you concerning all the gnoses of that Ineffable. "That mystery knoweth why the west hath arisen and why the east hath arisen. "And that mystery knoweth why the south hath arisen and why the north hath arisen. Yet further, O my disciples, hearken and continue to be sober and hearken to the total gnosis of the mystery of the Ineffable. "That mystery knoweth why the demons have arisen and why mankind hath arisen. "And that mystery knoweth why the heat hath arisen and why the pleasant air hath arisen. "And that mystery knoweth why the stars have arisen and why the clouds have arisen. "And that mystery knoweth why the earth became deep and why the water came thereon. "And that mystery knoweth why the earth became dry and why the water came thereon. "And that mystery knoweth why famine hath arisen and why superfluity hath arisen. "And that mystery knoweth why the hoar-frost hath arisen and why the healthful dew hath arisen. "And that mystery knoweth why the dust hath arisen and why the delightsome freshness hath arisen. "And that mystery knoweth why the hail hath arisen and why the pleasant snow hath arisen. "And that mystery knoweth why the west wind hath arisen and why the east wind hath arisen. ("And that mystery knoweth why the fire of the height hath arisen and why the waters have arisen. "And that mystery knoweth why the east wind hath arisen. [? miscopied.]) "And that mystery knoweth why the south wind hath arisen and why the north wind hath arisen. "And that mystery knoweth why the stars of the heaven and the disks of the light-givers have arisen and why the firmament with all its veils hath arisen. "And that mystery knoweth why the rulers of the spheres have arisen and why the sphere with all its regions hath arisen. "And that mystery knoweth why the rulers of the æons have arisen and why the æons with their veils have arisen. "And that mystery knoweth why the tyrant rulers of the æons have arisen and why the rulers who have repented have arisen. "And that mystery knoweth why the servitors have arisen and why the decans have arisen. "And that mystery knoweth why the angels have arisen and why the archangels have arisen. "And that mystery knoweth why the lords have arisen and why the gods have arisen. "And that mystery knoweth why the jealousy in the height hath arisen and why concord hath arisen. "And that mystery knoweth why hate hath arisen and why love hath arisen. "And that mystery knoweth why discord hath arisen and why concord hath arisen. "And that mystery knoweth why avarice hath arisen and why renunciation of all hath arisen and love of possessions hath arisen. "And that mystery knoweth why love of the belly hath arisen and why satiety hath arisen. "And that mystery knoweth why the paired have arisen and why the unpaired have arisen. "And that mystery knoweth why impiety hath arisen and why fear of God hath arisen. "And that mystery knoweth why the light-givers have arisen and why the sparks have arisen. "And that mystery knoweth why the thrice-powerful have arisen and why the invisibles have arisen. "And that mystery knoweth why the fore-fathers have arisen and why the purities have arisen. "And that mystery knoweth why the great self-willed hath arisen and why his faithful have arisen. "And that mystery knoweth why the great triple-powerful hath arisen and why the great invisible forefather hath arisen. "And that mystery knoweth why the thirteenth æon hath arisen and why the region of those of the Midst hath arisen. "And that mystery knoweth why receivers of the Midst have arisen and why the virgins of the light have arisen. "And that mystery knoweth why the ministers of the Midst have arisen and why the angels of the Midst have arisen. "And that mystery knoweth why the light-land hath arisen and why the great receiver of the light hath arisen. "And that mystery knoweth why the guards of the region of the Right have arisen and why the leaders of them have arisen. "And that mystery knoweth why the gate of life hath arisen and why Sabaōth, the Good, hath arisen. "And that mystery knoweth why the region of the Right hath arisen and why the light-land, which is the treasury of the light, hath arisen. "And that mystery knoweth why the emanations of the light have arisen and why the twelve saviours have arisen. "And that mystery knoweth why the three gates of the treasury of the light have arisen and why the nine guards have arisen. "And that mystery knoweth why the twin-saviours have arisen and why the three Amēns have arisen. "And that mystery knoweth why the five Trees have arisen and why the seven Amēns have arisen. "And that mystery knoweth why the Mixture which existeth not, hath arisen and why it is purified."
Aûharmazd performed the spiritual Yazisn ceremony with the archangels (ameshêspendân) in the Rapîtvîn Gâh, and in the Yazisn he supplied every means...
(9) Aûharmazd performed the spiritual Yazisn ceremony with the archangels (ameshêspendân) in the Rapîtvîn Gâh, and in the Yazisn he supplied every means necessary for overcoming the adversary.